“And when He was entered into Capernaum, there
came unto Him a centurion, beseeching Him, and saying, Lord, my servant
lieth at home10931093 [R.V., “in the house.”]sick of the palsy, grievously tormented.”

The leper came unto Him
“when He was come down from the mountain,” but this
centurion, “when He was entered into Capernaum.” Wherefore
then did neither the one nor the other go up into the mountain? Not out
of remissness, for indeed the faith of them both was fervent, but in
order not to interrupt His teaching.

But having come unto Him, he saith, “My servant
lieth at home sick of the palsy, grievously tormented.” Now some
say, that by way of excuse he mentioned also the cause, why he had not
brought him. “For neither was it possible,” saith he,
“paralyzed as he was, and tormented, and at his last gasp, to
lift and convey him.” For that he was at the point of expiring,
Luke saith; “He was even ready to die.”10941094Luke vii.
2. [R.V., “and”
at the point of death; κα in the
citation means “and,” not “even.”—R.] But I say, this is a sign of his having great faith, even much greater
than theirs, who let one down through the roof.10951095Luke v.
19. For because he knew for certain, that even a mere command was enough
for the raising up of the patient, he thought it superfluous to bring
him.

What then doth Jesus? What He had in no case done
before, here He doeth. For whereas on every occasion He was used to
follow the wish of His supplicants, here He rather springs toward it,
and offers not only to heal him, but also to come to the house. And
this He doth, that we might learn the virtue of the centurion. For if
He had not made this offer, but had said, “Go thy way, let thy
servant be healed;” we should have known none of these
things.

This at least He did, in an opposite way, in the case
also of the Phœnician woman. For here, when not summoned to the
house, of His own accord He saith, He will come, that thou mightest
learn the centurion’s faith and great humility; but in the case
of the Phœnician woman, He both refuses the grant, and drives her,
persevering therein, to great perplexity.

For being a wise physician and full of resources, He
knows how to bring about contraries the one by the other.10961096δι τν
ναντων τ
νντια. The argument seems to require
τ ατ,
“the same things by opposite means:” but no ms. authority appears for such a change. And as here by His freely-offered coming, so there by His peremptory
putting off and denial, He unfolds the woman’s faith. So likewise
He doth in Abraham’s case, saying, “I will by no means hide
from Abraham my servant;”10971097Gen. xviii.
17 [LXX.].to make thee know that man’s kindly affection, and his care for
Sodom. And in the instance of Lot,10981098Gen. xix.
2.they that were sent refuse to enter into his house, to make thee know
the greatness of that righteous man’s hospitality.

What then saith the centurion? “I am not worthy
that thou shouldest come under my roof.”10991099Matt. viii.
8. Let us hearken, as many as are
173
to
receive Christ: for it is possible to receive Him even now. Let us
hearken, and emulate, and receive Him with as great zeal; for indeed,
when thou receivest a poor man who is hungry and naked, thou hast
received and cherished Him.

See this man also, how, like the leper, he hath the
right opinion touching Him. For neither did this one say,
“entreat,” nor did he say, “pray, and beseech,”
but “command only.” And then from fear lest out of modesty
He refuse, he saith,

“For I also am a man under authority, having under
me soldiers; and I say to this man, go, and he goeth; and to another,
come, and he cometh; and to my servant, do this, and he doeth
it.”11011101Matt. viii.
4.

“And what of that,” saith one, “if the
centurion did suspect it to be so? For the question is, whether Christ
affirmed and ratified as much.” Thou speakest well, and very
sensibly. Let us then look to this very thing; and we shall find what
happened in the case of the leper, the same happening here likewise.
For even as the leper said, “If thou wilt” (and not from
the leper only are we positive about His authority, but also from the
voice of Christ; in that, so far from putting an end to the suspicion,
He did even confirm it more, by adding what were else superfluous to
say, in the phrase, “I will, be thou cleansed,” in order to
establish that man’s doctrine): so here too, it is right to see
whether any such thing occurred. In fact, we shall find this same thing
again taking place. For when the centurion had spoken such words, and
had testified His so great prerogative; so far from blaming, He did
even approve it, and did somewhat more than approve it. For neither
hath the evangelist said, that He praised the saying only, but
declaring a certain earnestness in His praise, that He even
“marvelled;” and neither did He simply marvel, but in the
presence also of the whole people, and set Him as an example to the
rest, that they should emulate Him.

Seest thou how each of them that bore witness of His
authority is “marvelled at? And the multitudes were astonished at
His doctrine, because He taught as one having authority;”11021102Matt. vii.
29.and so far from blaming them, He both took them with Him when He came
down, and by His words of cleansing to the leper, confirmed their
judgment. Again, that leper said, “If thou wilt, thou canst make
me clean;”11031103Matt. viii.
2.and so far from rebuking, He on the contrary cleansed him by such
treatment as He had said. Again, this centurion saith, “Speak the
word only, and my servant shall be healed:”11041104Matt. viii.
8.and “marvelling” at him, He said, “I have not found
so great faith, no, not in Israel.”11051105Matt. viii.
10. [The reading of the
received text is found here. Comp. R.V. margin for the reading of the
Vatican ms., accepted by
Augustin.—R.]

Now, to convince thee of this by the opposite also;
Martha having said nothing of this sort, but on the contrary,
“Whatsoever thou wilt ask of God, He will give Thee;”11061106John xi.
22.so far from being praised, although an acquaintance, and dear to Him,
and one of them that had shown great zeal toward Him, she was rather
rebuked and corrected by Him, as not having spoken well; in that He
said to her, “Said I not unto thee, that if thou wouldest
believe, thou shouldest see the glory of God?”11071107John xi.
40.blaming her, as though she did not even yet believe. And again, because
she had said, “Whatsoever Thou wilt ask of God, He will give
Thee;” to lead her away from such a surmise, and to teach her
that He needs not to receive from another, but is Himself the fountain
of all good things, He saith, “I am the resurrection and the
life;”11081108John xi.
25.that is to say, “I wait not to receive active power,11091109ἐνεργεαν.but work all of myself.”

Wherefore at the centurion He both marvels, and prefers
him to all the people, and honors him with the gift of the kingdom, and
provokes the rest to the same zeal. And to show thee that for this end
He so spake, viz. for the instructing of the rest to believe in
like manner, listen to the exactness of the evangelist, how he hath
intimated it. For,

“Jesus,” saith he, “turned Him about,
and said to them that followed Him, I have not found so great faith,
no, not in Israel.”11101110Matt. viii. 10. Comp. στραφες, is taken from
the latter passage.—R.]

It follows, that to have high imaginations concerning
Him, this especially is of faith, and tends to procure the kingdom and
His other blessings. For neither did His praise reach to words only,
but He both restored the sick man whole, in recompence of his faith,
and weaves for him a glorious crown, and promises great gifts, saying
on this wise,

“Many shall come from the east and west, and shall
sit down in the bosoms of Abraham, and Isaac, and Jacob; but the
children of the kingdom shall be cast out.”11111111Matt. viii.
11, 12. [For
“with” Chrysostom substitutes “in the bosom of”
(ε το
κλπου), commenting upon the term below
(sec. 5). There is no authority for this reading, so far as now
known.—R.]

And straightway the work followed, bearing witness to
his character.11131113τ
προαιρσειποιε.nothing; for the question is, whether each of them has set before us
the zealousness of the man, and his having had the right opinion
concerning Christ. But it is likely, that after sending his friends, he
himself also came and said these things. And if Luke did not speak of
the one, no more did Matthew of the other; and this is not the part of
men disagreeing amongst themselves, but rather of those that are
filling up the things omitted by one another. But see by another thing
also how Luke hath proclaimed his faith, saying that his servant
“was ready to die.”11141114Luke vii.
2. Nevertheless, not even this cast him into despondency, neither did it
cause him to give up: but even so he trusted that he should prevail.
And if Matthew affirm Christ to have said, “I have not found so
great faith, no, not in Israel,” and hereby to show clearly that
he was not an Israelite; while Luke saith, “He built our
synagogue;” neither is this a contradiction. For it was possible
for one, even though not a Jew, both to build the synagogue, and to
love the nation.

4. But do not thou, I pray thee, merely inquire what was
said by him, but add thereto his rank also, and then thou wilt see the
man’s excellency. Because in truth great is the pride of them
that are in places of command, and not even in afflictions do they take
175
lower ground. He, for example, who
is set down in John, is for dragging Him unto his house, and saith,
“Come down, for my child is ready to die.”11151115John iv.
49. But not so this man; rather he is far superior both to him, and to
those who let down the bed through the roof. For he seeks not for His
bodily presence, neither did He bring the sick man near the physician;
a thing which implied no mean imaginations concerning Him, but rather a
suspicion of His divine dignity. And he saith, “speak the word
only.” And at the beginning he saith not even, “speak the
word,” but only describe his affliction: for neither did he, of
great humility, expect that Christ would straightway consent, and
inquire for his house. Therefore, when he heard Him say, “I will
come and heal him,” then, not before he saith, “speak the
word.” Nor yet did the suffering confound him, but still under
calamity he reasons coolly,11161116φιλοσοφε.not looking so much to the health of the servant, as to the avoiding
all appearance of doing anything irreverent.

And yet it was not he that pressed it, but Christ that
offered it: nevertheless even so he feared, lest perchance he should be
thought to be going beyond his own deservings, and to be drawing upon
himself a thing above his strength.11171117βαρ
πργμα. Seest thou his wisdom? Mark the folly of the Jews, in saying, “He
was worthy for whom He should do the favor.”11181118Luke vii.
4. For when they should have taken refuge in the love of Jesus towards
man, they rather allege this man’s worthiness; and know not so
much as on what ground to allege it. But not so he, but he affirmed
himself even in the utmost degree unworthy, not only of the benefit,
but even of receiving the Lord in his house. Wherefore even when he
said, “My servant lieth sick,” he did not add,
“speak,” for fear lest he should be unworthy to obtain the
gift; but he merely made known his affliction. And when he saw Christ
zealous in His turn, not even so did he spring forward, but still
continues to keep to the end his own proper measure.

And if any one should say, “wherefore did not
Christ honor him in return?” we would say this, that He did make
return to him in honor, and that exceedingly: first by bringing out his
mind, which thing chiefly appeared by His not coming to his house; and
in the second place, by introducing him into His kingdom, and
preferring him to the whole Jewish nation. For because he made himself
out unworthy even to receive Christ into his house, he became worthy
both of a kingdom, and of attaining unto those good things which
Abraham enjoyed.

“But wherefore,” one may say, “was not
the leper commended, who showed forth things greater than these?”
For he did not so much as say, “speak the word,” but what
was far more, “be willing only,” which is what the prophet
saith concerning the Father, “He hath done whatsoever He
pleased.”11191119Ps. cxv.
3. But he also was commended. For when He said, “Offer the gift that
Moses commanded, for a testimony unto them,”11201120Matt. viii.
4. He means nothing else but, “thou shalt be an accuser of them, in
that thou didst believe.” And besides, it was not the same for
one that was a Jew to believe, and for one from without that nation.
For that the centurion was not a Jew is evident, both from his being a
centurion and from its being said, “I have not found so great
faith, no, not in Israel.” And it was a very great thing for a
man who was out of the list of the Jewish people to admit so great a
thought. For he did no less than imagine to himself, as it seems to me,
the armies in Heaven; or that the diseases and death, and everything
else, were so subject to Him, as his soldiers to himself.

Wherefore he said likewise, “For I also am a man
set under authority;” that is, Thou art God, and I man; I under
authority, but Thou not under authority. If I therefore, being a man,
and under authority, can do so much; far more He, both as God, and as
not under authority. Thus with the strongest expression he desires to
convince Him, that he saith this, as one giving not a similar example,
but one far exceeding. For if I (said he), being equal in honor to them
whom I command, and under authority, yet by reason of the trifling
superiority of my rank am able to do such great things; and no man
contradicts me, but what I command, that is done, though the
injunctions be various (“for I say to this man, go, and he goeth;
and to another, come, and he cometh”:11211121Matt. viii.
9.) much more wilt Thou Thyself be able.

And some actually read the place in this way, “For
if I, being a man,” and having inserted a stop, they add,
“having soldiers under authority under me.”

But mark thou, I pray thee, how he signified that Christ
is able both to overcome even death as a slave, and to command it as
its master. For in saying, “come, and he cometh,” and
“go, and he goeth;” he expresses this: “If Thou
shouldest command his end not to come upon him, it will not
come.”

Seest thou how believing he was? For that which was
afterwards to be manifest to all, here is one who already hath made it
evident; that He hath power both of death and of life, and
“leadeth down to the gates of hell, and bringeth up
again.”112211221 Sam.
xxvi. Nor was he speaking of soldiers only, but also of slaves; which related
to a more entire obedience.

5. But nevertheless, though having such great faith, he
still accounted himself to be unworthy. Christ however, signifying that
he was worthy to have Him enter into his house, did much greater
things, marvelling at him, and proclaiming him, and giving more than he
had asked. For he came indeed seeking for his servant health of body,
but went away, having received a kingdom. Seest thou how the saying had
been already fulfilled, “Seek ye the kingdom of heaven, and all
these things shall be added unto you.”11231123Matt. vi.
33. [Comp. Hom. XXII. 4,
p.148, on the reading “kingdom of heaven.”—R.] For, because he evinced great faith, and lowliness of mind, He both
gave him heaven, and added unto him health.

And not by this alone did He honor him, but also by
signifying upon whose casting out he is brought in. For now from this
time forth He proceeds to make known to all, that salvation is by
faith, not by works of the law. And this is why not to Jews only, but
to Gentiles also the gift so given shall be proffered, and to the
latter rather than to the former. For “think not,” saith
He, “by any means, that so it hath come to pass in regard of this
man alone; nay, so it shall be in regard of the whole world. And this
He said, prophesying of the Gentiles, and suggesting to them good
hopes. For in fact there were some following Him from Galilee of the
Gentiles. And this He said, on the one hand, not letting the Gentiles
despair, on the other, putting down the proud spirits of the Jews.

But that His saying might not affront11241124προσστναι,
“disagree with, be nauseous to.”the hearers, nor afford them any handle; He neither brings forward
prominently what He hath to say of the Gentiles, but upon occasion
taken from the centurion; nor doth He use nakedly the term, Gentiles:
not saying, “many of the Gentiles,” but, “many from
east and west:”11251125Matt. viii.
11.which was the language of one pointing out the Gentiles, but did not so
much affront the hearers, because His meaning was under a shadow.

Neither in this way only doth He soften the apparent
novelty of His doctrine, but also by speaking of “Abraham’s
bosom” instead of “the kingdom.” For neither was that
term familiar to them:11261126 [Both terms were current in Jewish theological
language; but it is implied in the argument that “Abraham’s
bosom” was not so well known, or so definitely
apprehended.—R.]moreover, the introduction of Abraham would be a sharper sting to them.
Wherefore John also spake nothing at first concerning hell, but, what
was most apt to grieve them, He saith, “Think not to say, we are
children of Abraham.”11271127Matt. iii.
9.

He is providing for another point also; not to seem in
any sense opposed to the ancient polity. For he that admires the
patriarchs, and speaks of their bosom as an inheritance of blessings,
doth much more than sufficiently remove also this suspicion.

Let no man therefore suppose that the threat is one
only, for both the punishment of the one and the joy of the other is
double: of the one, not only that they fell away, but that they fell
away from their own; of the other, not only that they attained, but
that they attained what they had no expectation of: and there is a
third together with these, that the one received what pertained to the
other. And he calls them “children of the kingdom,” for
whom the kingdom had been prepared: which also more than all was apt to
gall them; in that having pointed to them as being in their bosom by
His offer and promise, after all He puts them out.

6. Then, because what He had said was mere affirmation,
He confirms it by the miracle; as indeed He shows the miracles in their
turn, by the subsequent accomplishment of the prediction. He
accordingly, who disbelieves the health which the servant then
received, let him from the prophecy, which hath this day come to pass,
believe that other also. For so that prophecy again, even before the
event, was made manifest to all by the sign which then took place. To
this end, you see, having first uttered that prediction, then and not
before He raised up the sick of the palsy; that He might make the
future credible by the present, and the less by the greater. Since for
virtuous men to enjoy His good things, and for the contrary sort to
undergo His penalties, were nothing improbable, but a reasonable event,
and according to the tenor of laws: but to brace up the feeble, and to
raise the dead, was something beyond nature.

But nevertheless, unto this great and marvellous work
the centurion too contributed no little; which thing, we see, Christ
also declared, saying, “Go thy way, and as thou hast believed, so
be it done unto thee.” Seest thou how the health of the servant
proclaimed
177
aloud both
Christ’s power, and the faith of the centurion, and also became a
pledge of the future? Or rather it was all a proclamation of
Christ’s power. For not only did He quite heal the
servant’s body, but the soul also of the centurion He did Himself
bring over unto the faith by His miracles.

And do thou look not to this only, that the one
believed, and the other was healed, but marvel how quickly also. For
this too the evangelist declared, saying, “And his servant was
healed in the self-same hour:” even as of the leper also he said,
“he was straightway cleansed.” For not by healing, but by
doing so both in a wonderful manner and in a moment of time, did He
display His power. Neither in this way only doth He profit us, but also
by his constant practice, in the manifestation of His miracles, of
opening incidentally His discourses about His kingdom, and of drawing
all men towards it. For, those even whom He was threatening to cast
out, He threatened not in order to cast them out, but in order that
through such fear, He might draw them into it by His words. And if not
even hereby were they profited, theirs is the whole blame, as also of
all who are in the like distemper.

For not at all among Jews only may one see this taking
place, but also among them that have believed. For Judas too was a
child of the kingdom, and it was said to him with the disciples,
“Ye shall sit on twelve thrones;”11281128Matt. xix.
28.yet he became a child of hell; whereas the Ethiopian, barbarian as he
was, and of them “from the east and west,” shall enjoy the
crowns with Abraham, and Isaac, and Jacob. This takes place among us
also now. “For many,” saith He, “that are first shall
be last, and the last first.”11291129Matt. xix.
30. And this He saith, that neither the one may grow languid, as unable to
return; nor the others be confident, as standing fast. This John also
declared before from the beginning, when he said, “God is able of
these stones to raise up children unto Abraham.”11301130Matt. iii.
9. Thus, since it was so to come to pass, it is proclaimed long before;
that no one may be confounded at the strangeness of the event. But he
indeed speaks of it as a possible thing (for he was first); Christ on
the other hand as what will surely be, affording the proof of it from
His works.

7. Let us not then be confident, who stand, but let us
say to ourselves, “Let him that thinketh he standeth take heed
lest he fall;”113111311 Cor. x.
12.neither let us who are fallen despair, but let us say to ourselves,
“He that falleth, doth he not arise?”11321132Jer. viii.
4. For many even who have mounted to the very summit of Heaven, and have
shown forth all austerity, and had made their abode in the deserts, nor
saw any woman so much as in a dream; having become a little remiss,
have been tripped up, and have come unto the very gulf of wickedness.
While others again from thence have gone up to Heaven, and from the
stage and orchestra have passed over unto the discipline of angels, and
have displayed so great virtue, as to drive away devils, and to work
many other such miracles. And of these examples both the Scriptures are
full, and our life is also full. Even whoremongers and effeminate
persons stop the mouths of the Manichæans, who say that wickedness
is immoveable, enrolling themselves on the devil’s side, and
weakening the hands of them that would wish to be in earnest, and
overturning all our life.

For they who inculcate these things, not only injure men
as to the future, but here also turn all things upside down, for their
own part at least. Because when will any regard virtue, from among
those that are living in wickedness, so long as he accounts his return
that way, and his change for the better, a thing impossible? For if
now, when both laws exist, and penalties are threatened, and there is
common opinion to recall the ordinary sort, and hell is looked for, and
a kingdom promised, and wrong things reproached, and the good praised;
hardly do any choose the labors that are to be undergone for
virtue’s sake: shouldest thou take away all these things, what is
there to hinder ruin and corruption universal?

Knowing therefore the devil’s craft, and that as
well the lawgivers of the Gentiles as the oracles of God, and the
reasonings of nature, and the common opinion of all men, yea
barbarians, and Scythians, and Thracians, and generally all, are
directly opposed both to these, and to such as strive to enact the
doctrines of fate: let us be sober, beloved, and bidding farewell to
all those, let us travel along the narrow way, being both confident and
in fear: in fear because of the precipices on either side, confident
because of Jesus our guide. Let us travel on, sober and wakeful. For
though but for a little while one slumber, he is swept away
quickly.

8. For we are not more perfect than David, who by a
little carelessness was hurled into the very gulf of sin. Yet he arose
again quickly. Look not then to his having sinned only, but also to his
having washed away his
178
sin. For to
this end He wrote that history, not that thou shouldest behold him
fallen, but admire him risen; to teach thee, when thou art fallen, how
thou shouldest arise. Thus, as physicians choose out the most grievous
diseases, and write them in their books, and teach their method of cure
in similar cases; if so be men having practised on the greater, may
easily master the less; even so God likewise hath brought forward the
greatest of sins, that they also who offend in small things may find
the cure of these easy, by means of the other: since if those admitted
of healing, much more the less.

Let us look then to the manner both of the sickness, and
of the speedy recovery of that blessed man. What then was the manner of
his sickness? He committed adultery and murder. For I shrink not from
proclaiming these things with a loud voice. Since if the Holy Ghost
thought it no shame to record11331133ἀναθεναι.all this history, much less ought we to draw any shade over it.
Wherefore I not only proclaim it, but I add another circumstance also.
For in fact, whosoever hide these things, they most of all men throw
his virtue into the shade. And as they that say nothing of the battle
with Goliath deprive him of no small crowns, so also they that hurry by
this history. Doth not my saying seem a paradox? Nay, wait a little,
and then ye shall know that with reason have we said this. For to this
end do I magnify the sin, and make my statement stranger, that I may
the more abundantly provide the medicines.

What is it then which I add? The man’s virtue;
which makes the fault also greater. For all things are not judged alike
in all men. “For mighty” men (it is said) “shall be
mightily tormented:”11341134ἑτασθσονται.
Wisdom vi. 6.and “He that knew his Lord’s will, and doeth it not, shall
be beaten with many stripes.”11351135Luke xii.
47. So that more knowledge is a ground of more punishment. For this same
reason the priest, if he commit the same sin as those under government,
shall not have the same to endure, but things far more grievous.

Perhaps, seeing the charge against him amplified, ye
tremble and fear, and marvel at me, as though I were going down a
precipice. But I am so confident on that righteous man’s behalf,
that I will proceed even farther; for the more I aggravate the charge,
so much the more shall I be able to show forth the praise of David.

“And what more than this,” you will say,
“can be uttered?” Abundantly more. For as in the case of
Cain, what was done was not a murder only, but worse than even many
murders; for it was not a stranger, but a brother, whom he slew; and a
brother who had not done but suffered wrong; not after many murderers,
but having first originated the horrid crime: so here too that which
was perpetrated was not murder only. For it was no ordinary man that
did it, but a prophet: and he slays not him that had done wrong, but
him that had suffered wrong; for indeed he had been mortally wronged,
by the forcing away his wife: nevertheless after that he added this
also.

9. Perceive ye, how I have not spared that righteous
one? how without any the least reserve I have mentioned his offenses?
But yet, so confident am I concerning his defense, that after so great
load as this of his sin, I would there were present both the
Manichæans who most deride all this, and they that are diseased in
Marcion’s way,11361136 Both these sects ascribed the Old Testament to an
evil principle, and argued against it from such cases as this of David.
Of Marcion, see St. Iren. i. 29, iv. 45. Of Manes, St. Aug. contra
Faustum. xxii. 5, 66. [Nicene and Post-Nicene Fathers, first
series, vol. iv. p. 297.]that I might fully stop their mouths. For they indeed say “he
committed murder and adultery;” but I say not this only, but have
also proved the murder to be twofold, first from him who suffered the
wrong, then from the quality of the person who offended. For it is not
the same thing, for one to whom the Spirit was vouchsafed, and on whom
so great benefits had been conferred, and who had been admitted to such
freedom of speech, and at such a time of life, to venture on crimes of
that sort; as without all these, to commit this self-same thing.
Nevertheless even in this respect is that illustrious man most of all
worthy of admiration, that when he had fallen into the very pit of
wickedness, he did not sink nor despair, nor cast himself down in
supineness, on receiving of the devil so fatal a wound; but quickly, or
rather straightway, and with great force, he gave a more fatal blow
than he had received.

And the same thing occurred, as if in war and in battle
some barbarian had struck his spear into the heart of a chieftain, or
shot an arrow into his liver, and had added to the former wound a
second more fatal than it, and he that had received these grievous
blows, when fallen, and wallowing in much blood all about him, were
first to rise up quickly, then to hurl a spear at him that wounded him,
and exhibit him dead on the ground in a moment. Even so in this case
also, the greater thou declarest the wound, so much the more admirable
dost thou imply the soul of him that was wounded to be, that he
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had power after this grievous wound both
to rise up again, and to stand in the very forefront of the battle
array, and bear down him that had wounded him.

And how great a thing this is, they best know, whosoever
are fallen into grievous sins. For it is not so much a proof of a
generous and vigorous soul to walk upright, and to run all the way (for
such a soul hath the good hope going along with it, to cheer and to
rouse it, to nerve and render it more zealous); as after those
innumerable crowns, and so many trophies, and victories, having
undergone the utmost loss, to be able to resume the same course. And
that what I say may be made plain, I will endeavor to bring before you
another example, not at all inferior to the former.

For imagine, I pray thee, some pilot, when he had
compassed seas without number, and sailed over the whole ocean; after
those many storms, and rocks and waves, to sink, having with him a
great freight, in the very mouth of the harbor, and hardly with his
naked body to escape this grievous shipwreck; how would he naturally
feel towards the sea, and navigation, and such labors? Will such a one
then ever choose, unless he be of a very noble soul, to see a beach, or
a vessel, or a harbor? I trow not; but he will lie hiding his face,
seeing night all through the day, and shrinking from all things; and he
will choose rather to live by begging, than to put his hand to the same
labors.

But not such was this blessed man; but though he had
undergone such a shipwreck, after those innumerable troubles and toils,
he stayed not with his face covered, but launched his vessel, and
having spread his sails, and taken the rudder in hand, he applies
himself to the same labors, and hath made his wealth more abundant
again. Now if to stand be so admirable, and not to lie down for ever
after one has fallen; to rise up again, and to do such deeds, what
crowns would not this deserve?

And yet surely there were many things to drive him to
despair; as first, the greatness of his sins; secondly, that not at the
beginning of life, when our hopes also are more abundant, but near the
end, these things befell him. For neither doth the merchant, who hath
just gone out of the harbor and been wrecked, grieve equally with him,
who after very many traffickings strikes on a rock. Thirdly, that when
he had already obtained great wealth, he incurred this. Yea, for by
that time he had stored up no small merchandise: for instance, the
deeds of his early youth, when he was a shepherd; those about Goliath,
when he set up the glorious trophy; those pertaining to his
self-command respecting Saul. Since he showed forth even the
evangelical long-suffering, in that he got his enemy ten thousand times
into his hands, and continually spared him; and chose rather to be an
outcast from his country and from liberty, and from life itself, than
to slay him that was unjustly plotting against him. Likewise after his
coming to the kingdom, there were noble deeds of his to no small
amount.

And besides what I have said, his credit also among the
many, and his fall from glory so bright, would cause no ordinary
perplexity. For the purple did by no means so much adorn him, as the
stain of his sin disgraced him. And ye know of course what a great
thing it is for evil deeds to be exposed, and how great a soul is
required in such an one, not to despond after the censure of the
multitude, and when he hath so many witnesses of his own offenses.

Nevertheless all these darts that noble person drew out
of his soul, and so shone forth after this, so wiped out the stain,
became so pure, that his offspring even after his death had their sins
mitigated by him: and that which was said of Abraham, we find God
saying the same of this man also; or rather, much more of the latter.
For with respect to the patriarch it is said, “I remembered my
covenant with Abraham;”11371137Exod. ii.
24.but here He saith not “the covenant,” but how? “I
will defend this city for my servant David’s sake.”11381138Isa.
xxxvii. 35. And besides, on account of His favor towards him, He suffered not
Solomon to fall from the kingdom, great as the sin was which he had
committed. And so great was the glory of the man, that Peter, so many
years after, in exhorting the Jews, spake on this wise: “Let me
freely speak unto you of the patriarch David, that he is both dead and
buried.”11391139Acts ii.
29. And Christ too, discoursing with the Jews, signifies him after his sin
to have had the Spirit vouchsafed to such a degree, that he was counted
worthy to prophesy again even concerning His Godhead; and thereby
stopping their mouths, He said, “How then doth David in spirit
call Him Lord, saying, The Lord said unto my Lord, Sit thou on my right
hand ?”11401140Matt. xxii.
43; Ps. cx. 1. And much as with Moses, so it fell out also with David. For as Miriam,
even against Moses’ will, was punished by God for insolence to
her brother,11411141Numb. xii.
13, 14.because He greatly loved the holy man; even so this man, injuriously
treated by his son,
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God did
swiftly avenge, and that against his will.

These things then are sufficient, yea rather before all
others these are sufficient to indicate the man’s excellency. For
when God pronounces His judgment, we ought to inquire no further. But
if ye would become particularly acquainted with His self command, ye
may by perusing his history after his sin, perceive his confidence
towards God, his benevolence, his growth in virtue, his strictness unto
his last breath.

10. Having then these examples, let us be sober, and let
us strive not to despond, and if at any time we fall, not to lie
prostrate. For not to cast you into slothfulness, did I speak of the
sins of David, but to work in you more fear. For if that righteous man
through a little remissness received such wounds, what shall we have to
suffer, who are every day negligent? Do not therefore look at his fall,
and be remiss, but consider what great things he did even after this,
what great mournings, how much repentance he showed forth, adding his
nights to his days, pouring forth fountains of tears, washing his couch
with his tears, withal clothing himself in sackcloth.

Now if he needed so great a conversion, when will it be
possible for us to be saved, feeling insensible after so many sins? For
he that hath many good deeds, would easily even by this throw a shade
over his sins; but he that is unarmed, wherever he may receive a dart,
receives a mortal wound.

In order therefore that this may not be so, let us arm
ourselves with good works; and if any offense have befallen us, let us
wash it away: that we may be counted worthy, after having lived the
present life to the glory of God, to enjoy the life to come; unto which
may we all attain, by the grace and love towards man of our Lord Jesus
Christ, to whom be glory and might forever and ever. Amen.

1136 Both these sects ascribed the Old Testament to an
evil principle, and argued against it from such cases as this of David.
Of Marcion, see St. Iren. i. 29, iv. 45. Of Manes, St. Aug. contra
Faustum. xxii. 5, 66. [Nicene and Post-Nicene Fathers, first
series, vol. iv. p. 297.]